Luke 4:17

4:17 and the scroll of the prophet Isaiah was given to him. He ¹  unrolled ²  the scroll and found the place where it was written,

Luke 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ³  yet ⁴  none of them was cleansed except Naaman the Syrian.” ⁵ 

Luke 9:19

9:19 They ⁶  answered, ⁷  “John the Baptist; others say Elijah; ⁸  and still others that one of the prophets of long ago has risen.” ⁹ 

Luke 11:49

11:49 For this reason also the wisdom ¹⁰  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Luke 16:16

16:16 “The law and the prophets were in force ¹¹  until John; ¹²  since then, ¹³  the good news of the kingdom of God ¹⁴  has been proclaimed, and everyone is urged to enter it. ¹⁵ 

Luke 16:31

16:31 He ¹⁶  replied to him, ‘If they do not respond to ¹⁷  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁸ 

Luke 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Luke 24:25

24:25 So ¹⁹  he said to them, “You ²⁰  foolish people ²¹  – how slow of heart ²²  to believe ²³  all that the prophets have spoken!

[4:17]  ¹ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ² tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[4:27]  ³ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁵ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[9:19]  ⁵ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ⁶ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ⁷ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ⁸ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[11:49]  ⁷ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[16:16]  ⁹ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ¹⁰ sn John refers to John the Baptist.

[16:16]  ¹¹ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ¹³ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:31]  ¹¹ tn Here δέ (de) has not been translated.

[16:31]  ¹² tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹³ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[24:25]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ¹⁴ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹⁵ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹⁶ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ¹⁷ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.